To one, who does not ascertain the meaning (of a word) by
Pramana, Naya and Niksepa, appears what is proper to be improper and what is
improper to proper. (32)

对于

Pramana, Naya
以及 Niksepa的意思（或者语言）不确定的人，在讲解经文时会把合适的讲作不合适的，不合适的讲作合适的。

Nanam hodi pamanam, nao vi nadussa
hidayabhavattho.

Nikkheo vi uvao, juttie
atthapadigahanam. (33)

Knowledge is pramana : naya is view-point of the knower, the
way of knowing is called Niksepa i.e. reasoning to understand the proper
meaning of the text. (33)

知识就是

pramana：naya就是理解者的观点，理解的方式就叫做Niksepa，例如推理就是理解文章内在的意义。

Nicchayavavaharanaya, mulabheya
nayana savvanam.

Nicchayasahanaheum,
pajjayadavvatthiyam munaha. (34)

The real point of view (Niscaya-naya) and the empirical point
of view (vyavahara-naya) are the two fundamental types of view-points (nayas).
The dravyarthika naya (substantial point of view) and the paryayarthika-naya
or the modal point of view are the two means for

comprehending the real nature of a thing. (34)

亲身感受的认识与依据经验得到认识是认识事物的两种基本方法。从形式上的理解和从表面上的理解是认识事物本质的两种方法。

Jo siya bheduvayaram, dhammanam kunai
egavatthussa.

So vavaharo bhaniyo, vivario nicchayo
hoi. (35)

The empirical point of view (or the Vyavahara-naya) is
fragmentary i. e. it does take a thing as whole but concentrates on its units
only. The opposite of it is called the real view-point which takes a
comprehensive view and takes into consideration the thing as a whole. (35)

From the stand-point of vyavahara-naya it is said that a
knower is possessed of conduct, faith and knowledge, but in fact (that is,
from the stand-point of niscaya-naya) he possesses neither knowledge nor
conduct, nor faith but is purely of the form of a knower. (36)

Know that the empirical point of view is contradicted by the
real point of view. The saints who take recourse to the real point of view (Niscaya-Naya)
attain salvation. (37)

经验主义的观点会同实验主义观点相抵触。那些求助于实验主义观点的智者能够获得拯救。

Jaha na vi sakkamanajjo, anajjabhasam
vina u gaheum.

Taha vavaharena vina,
paramatthuvaesanamasakkam. (38)

Just as it is impossible to explain things to a non-Aryan
without taking recourse to a non-Aryan language, similarly it is impossible to
explain the ultimate truth without taking recourse to vyavaharanaya. (38)

就像一个人不可能不用非印欧语向一个非印欧人来解释一件事情一样，同样，如果不借助于经验的方法的话，一个人也不能够解释清楚最终的真理。

Vavaharo‘bhuyattho, bhuyattho desido
du suddhanao.

Bhuyatthamassido khalu, sammaitthi
havai jivo. (39)

It is said that the empirical point of view does not explain
reality as it is, while the real point of view explains it as it is. He‘ who
takes recourse to the reality as it is, attains the right faith. (39)

经验的方法不能够解释清楚事物的真相，然而实验的方法则能够阐释事物的真相。谁能够认

识到事物的真相，谁就能获得正确的认识。

Nicchayamavalambanta, nicchayato
nicchayam ajananta.

Nisanti caranakaranam,
bahirakaranalasa kei. (40)

Those who have recourse to the real point of view only and
does not know it correctly, being negligent regarding to the minor rule of
external conduct spoil the whole discipline i,. e. major and minor code of
conduct. (40)

那些只相信亲身感受的人，并不能够正确地认识事物，因为那样会因为外在的行为（例如主要和次要的行为规则），而破坏了整体的自律。

Suddho suddhadeso, nayavvo
paramabhavadarisihim.

Vavaharadesida puna, je du aparame
tthida bhave. (41)

Reality can be understood properly by those who have realized
the highest truth: but for those who are in a lower state it is proper to
expound the reality through the empirical point of view. (41)